Reading 1: Genesis 13-14

13:2-3 there is a certain contrast between Abram’s wealth and his nomadic, tent dwelling, existence. It can only be explained by his focus on God’s promises, not on his personal material wealth. Are we like Abram?

Gen 14:18-19 Melchizedek “…said,blessed be Abraham of the most high God…”. Melchizedek was therefore aware of the promises God had made to Abraham (Gen 12:1-4; Gen 13:14-17). Later, Levitical Priests were forbidden to eat with strangers (Lev 22:10-13). However, Abraham was able to share in fellowship with Melchizedek. This looks forward to the time when the Lord Jesus Christ who is a Priest after the order of Melchizedek (Heb 7:14-22) will sit down with his faithful servants to partake of bread and wine in the Kingdom of God (Luke 22:15-18).

14:17-18 Whilst we might see the end of the battle and the meeting of Melchisedec as incidentally connected there is a thematic link between the two events. Having been saved from his enemies Abram receives the blessing from Melchisedec. In like manner Jesus, having destroyed the power of sin is blessed with being made a high priest (after the order of Melchisedec)

Gen 13:14-18 From the moment God gave Abraham the command to walk the length and breadth of the land God promised him, Abraham obeyed God. The Bible record shows us that he never again left the land God promised him. He did literally walk the length and breadth of the land living a nomadic life in tents to the day of his death. He now rests in the grave until the day of resurrection when God will fulfill the promise to give him the land forever.

God has promised us the Kingdom (2Pet 1:4-11). Is our faith such that we can spend the rest of our lives walking in God’s ways while we wait for the coming of the Lord to establish the Kingdom?

Abraham man of faith

Genesis Ref.

Places Abraham visited

Genesis 13:3,14-17

Abraham was between Bethel and Ai when God told him to walk the length and breadth of the land He had promised to him for ever.

Gen 13:18

He moved (South) to Hebron or Mamre.

Genesis 14:14

He pursued Lot’s captors to Dan (North) and rescued him from an invasion force that descended on the land.

Genesis 18:1

The LORD appeared to Abraham at Mamre.

Genesis 20:1

Abraham moved (South) between Kadesh and Shur. Then moved to Gerar (West).

Genesis 21:33

Abraham planted a grove in Beersheba (South) then in land of the Philistines (West)

Genesis 22:2, 19

Went to the land of Moriah (Jerusalem-see 2Chronicles

3:1)) to offer his son Isaac as a sacrifice to the Lord then returned to Beersheba (South)

1. What other similar analogies does God make to the great number of Abraham's descendants besides being made like the dust of the earth?

2. Is there any significance as to why God would use one analogy one time and another analogy another time?

1. Other similar analogies to the great number of Abraham's descendants are the stars of heaven (Gen 15:5; Gen 22:17; Gen 26:4) and the sand on the seashore (Gen. 22:17; 26:4).

2. It's well known among Bible believers that these promises have both a natural and a spiritual application (the spiritual one found in Gal 3:26-29 being the most famous - i.e. baptized believers in Christ are Abraham's seed and heirs according to the promise). I remember hearing some brethren in the past making the distinction in the analogies in this way: (they said) that when the stars of the heavens are used, it invariably equals the spiritual seed of Abraham and when the dust or sand is used, it always equates to the natural descendants in their sinfulness. I decided at one time to check this out to see if it had merit and found that this idea didn't really hold up.

Three passages in the book of Deuteronomy point in the opposite direction. There Israel is compared to stars when Moses is obviously referring to the natural, sinful Jewish nation. Here they are -

1:10 - "The LORD your God has increased your numbers so that today you are as many as the stars in the sky."

10:22 - "Your forefathers who went down into Egypt were seventy in all, and now the LORD your God has made you as numerous as the stars in the sky."

28:62 - "You who were as numerous as the stars in the sky will be left but few in number, because you did not obey the LORD your God."

Now it is true that "stars" is used as a metaphor at times by Bible writers when speaking of the righteous (see Phil 2:15,16; Dan 12:3), but so too is the term used in a negative context at times as well (see Jude 1:13 - "wandering stars..."; Isa 14:12 - R.V. "O Day Star - in reference to the fall of the king of Babylon). And none of these last 4 references have any direct correspondence given in the text with the promises made to Abraham.

So it seems best to conclude that when these were given to Abraham, Isaac, and Jacob, they were all intended to have two ways in which they would be fulfilled.

14:19,22 Both Melchisedec and Abram recognised the status of God – “possessor of heaven and earth”. That appreciation determined how those two individuals would respond to circumstances around them. Do we, appreciating that all creation belongs to God, behave appropriately?

13:1 In saying that Abram ‘went up’ out of Egypt we see a reversal of what happened in Gen 12:10. However this is not simply a geographical comment – Egypt being South of the land of Canaan. ‘Going down to Egypt’ eventually became a synonym for descent into ungodliness.Isa 30:2

Whatever we may think of Lot's behaviour in "lifting up his eyes" (v.10), "choosing him all the plain of Jordan" (v.11) and finally "pitching his tent toward Sodom" (v.12), 2 Peter 2:8 reminds us that " he vexed his righteous soul from day to day with their unlawful deeds"

Lot was not sinless, but he put his trust in God & His ways, so that his soul was "vexed" or "distressed". If we are not similarly "vexed" by the activities of the world around us, it is just a matter of time before we become insensitive to their sinful ways. Let us take head to Lot's example and be "vexed" daily as we stand up for the truth in the world around us.

14:14 Given the context in which we learn of Abraham’s ‘trained servant’ we might think that the focus is on their military capabilities. However we should note that the word translated ‘trained’ carries the sense of ‘instructed’ and we know that Abraham was faithful in instructing his servants in the things of God – Gen 18:19

Gen 13:18;14:13-20 - "plain of Mamre" KJV is perhaps more accurately rendered "great trees of Mamre" NIV ["Mamre" (4471) means "vigour, strength, firm"] and is connected to an altar so perhaps this symbolically refers to those who are firmly in Christ fighting sin, trying to rescue others from sin and given victory by God through Christ (echoed by Melchizedek).

Gen 14:18-20 - Melchizedek foreshadowed and was a type of Christ as Peter Cresswell pointed out in 2001. "Melchi" means "king", "zedek" means "righteousness" while "Salem" means "peace" and was the ancient name for Jerusalem. The bread and wine echo how we are to remember Christ and his sacrifice 1Cor 11:23-26. In Psa 110:1-6 we have a reference to Christ connected to Melchizedek. We have a number of connections in Hebrews that leave no doubt of the connection between Melchizedek and Christ Heb 6:20;7:1-4,11-12,14-28.

14:14 This verse tells us how Abram went out to recover his 'brother' Lot. Note here in this verse; 1) when Abram heard that his brother was taken he took careful action to bring him back. 2) the word 'armed' lit means to pour out or draw out, he was taking his trained men out of the safety of the household of faith. 3) he took his 'trained' men who as the word means were trained/instructed/experienced and is from the root which is the name Hezekiah meaning strength of Jah. So Abram on hearing of his brother being taken captive took action and drew out of the household of faith only the trained/instructed men (capable of the task) to pursue his brother and bring him back. We are also reminded of the commitment of these men he took with him in the fact that it was a 400 mile round trip to accomplish this. In the middle of which they fought the battle (by night). With all this detail in restoring a brother we are reminded of Paul's letter to the Galatians on restoring a brother Gal 6:1 'if a man be overtaken', 'ye which are spiritual', 'restore such an one' but at the same time the spiritual must be careful, with the same careful commitment.

14:24 Abraham recognised that no man goeth to war at his own expense – 1Cor 9:7 – so he is concerned that those who went with him received their costs for being involved in the battle though he, himself, refused any material benefit. So whilst he refused the wealth of the king of Sodom he did not compel those who had gone with him to forgo reward.

13:10,14 We have a contrast here between eyes of the flesh and the eyes of faith and the spirit, in v10 Lot himself lifted up his eyes 'Lot lifted up his eyes' (Gen 3:6, 1John 2:16 eye of the flesh) whereas in v14 we read God instructed Abram to lift up his eyes 'the LORD said unto Abram...lift up now thine eyes'. May our eyes be lifted up by God's instruction, His word and not by our own lusts. Our eyes are to be towards the hills (as we journey towards New Jerusalem) and not the well watered plains of this world (Psa 121:1-8).

Abram was told, "Go, walk through the length and breadth of the land, for I am giving it to you." (Gen 13:17) In God's love for Abram, God promised him the land of Canaan as his own personal possession. In order for Abram to see the vast blessing of God's love, he was to walk through the length and breadth of the land. In doing this Abram would be able to comprehend how great God's love was toward him and to see the riches of his blessings. We are not told if Abram ever followed through this instruction, and so we don't know if he ever really understood the greatness of God's love and blessings poured out on him.

Paul uses a similar expression of God's love for us when he says, "I pray that you ... may have power ... to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge - that you may be filled to the measure of all the fullness of God." (Eph 3:17-19) What we learn from Paul is that love has expanded! It is not only wide and long, as it was for Abram, but in Christ love is also high and deep.

Just as Abram was told to walk through the land to experience the riches of God's blessings, so we are urged to "know this love that surpasses knowledge," and to "be filled with the measure of all the fullness of God." Let's not be satisfied with hearing about God's love, but experience it ourselves.

13:12Lot pitched his tent ‘towards Sodom’ so initially he was outside the city but very soon he was dwelling ‘n Sodom’ Gen 14:12and then sitting ‘in the gate’ Gen 19:1. This we see how once on a downward road it is so easy to progress to a potentially destructive position.

Before Abram went into Egypt, he built an altar near Bethel and prayed to Yahweh (12:8). After he returned from Egypt, he prayed to Yahweh at the same altar (13:3,4). The actual location was between the towns of Bethel and Ai where Abram lived. Bethel means the House of God, and Ai means ruin. It's not hard to see the figurative impact of their meanings. Like Abraham, we strive to serve Yahweh in His House, while constantly being pulled away by the world to ruin. By the way, the only other record of Abraham in prayer is in Gen 20:17.

13:8"for we be brethren" This is what must control all action among brethren. ( we are brethren) We have to be part of a team, working out any differences we may have, we must endure whatever it takes, to be in fellowship with a brother or sister.

In the context of Abram and Lot increasing their goods and having to part company to save quarrels between each other, we read a comment that almost seems out of context.

"And quarrelling arose between Abram's herdsmen and the herdsmen of Lot. The Canaanites and Perizzites were also living in the land at that time. So Abram said to Lot, 'Let's not have any quarrelling between you and me, or between your herdsmen and mine, for we are brothers.'" (Gen 13:7-8)

What did the Canaanites and Perizzites have to do with Abram and Lot quarrelling? On the surface we would say they had nothing to do with each other. Yet here are Abram and Lot, both dedicated servants of the LORD, quarrelling, while the Canaanites and Perizzites looked on. No wonder Abram put a stop to the quarrelling so quickly. Quarrelling between brothers and believers is not what should be seen by those who are watching to learn about your God.

We need to learn the lesson of Abram and Lot. One of the biggest problems within our churches is that of falling out, quarrelling, and splitting into factions, while unbelievers look on and decide that they want none of it. So let's be aware that we do live among the "Canaanites and Perizzites" and make sure we solve our differences quickly and quietly.

It is an interesting thought that both Abram and Lot had to live among the inhabitants of the land. When Abram gave Lot the choice of where he wanted to live, Abram was prepared to live anywhere that Lot did not choose. If Lot had decided to live in Canaan, Abram would have decided to live in the plain of the Jordan - in the area of Sodom and Gomorrah.

We learn later, when Lot and his family moved into Sodom, that the people who lived there were extremely wicked - so much so that God ended up destroying them. But there is a little note we may miss as we read this part of the story. "The Canaanites and Perizzites were also living in the land at that time." (Gen 13:7) Again, some time later the Canaanites and Perizzites were to be destroyed by the LORD for their wickedness through Joshua as he led God's people into the Promised Land. Which ever way Lot chose, both he and Abram were going to end up living among wicked people. The losses Lot suffered in Sodom, he would also have suffered in Canaan, while Abram and his family would have remained righteous wherever they were.

The lesson to us is not where to live, but how to live. Lot's family got involved in Sodom and made it their home, while Abram remained a stranger and a pilgrim in the place he lived. No matter where we live, let's remember that we are looking forward to a place in the kingdom of God, not to fulfilment in this life

13:5-11 The strife between Abraham’s herdsmen and Lot’s herdsmen, like the strife between Jacob and Esau – Gen 36:6-8 - highlights a fundamental aspect of human nature. It is inherently divisive in the way it lives. If ‘brethren’ cannot get on with each other we must appreciate that strife and division is a consequence of our mortality. Of course this does not justify it. It simply explains why it is – it is a manifestation of the flesh and as such should be resisted.

14:23 That Abraham would not take anything from the king of Sodom demonstrates Abraham’s clear separation from all appearance of evil. He did not want it to even appear as if the king of Sodom, rather than God, had blessed him. How does this inform us as to how we should view our association with the world and its riches?

13:1 - "Lot" according to Smith's Bible Dictionary means "veil, covering" and perhaps this refers to Lot being a bit lacking in spiritual vision.

13:3-4 - the altar was perhaps a bridge between that which is holy (house of God) and that which is unholy sinful flesh (heap of ruins). This altar perhaps pointed toward Christ who is the mediator or bridge between God and man 1Tim 2:5

Lot's decline in Sodom reflects the three-step progression into sin as described in Ps. 1:1 (see note on Jan. 1).

He walked to Sodom (went by choice)

He stood in Sodom (observed)

He sat (sojourned)

While Lot lived in Sodom, Abraham dwelt by the oaks of Mamre (Gen 14:13). He was also buried there (Gen 23:7-9,17,30,31). The field of Machpelah today is in the city of Hebron. There, in a building, rests a large stone tomb representing Abraham's burial site.

Abraham is revered by both Jews and Arabs.
I found it interesting to observe the absolute devotion and outpouring of emotion as both Arabs and Jews caressed the walls of his tomb. I should mention that Arabs and Jews were on opposite sides of the tomb, divided by a wrought iron railing. Access to the tomb was gained by separate entrances.

It is ironic to see these cousins, who are daily at each other's throats, showing such respect for their common ancestor.

We await the return of the Lord Jesus, the Prince of Peace, who will heal this family rift.

Gen 14:19POSSESSOR"qanah" 7069 Is a very interesting study. In the modern versions we have the word "creator" (NIV) "maker" (NRSV) used. The meaning of the Hebrew word is; to procure (purchase), to own, attain (to buy), to redeem. This points forward to the singular seed of Abraham, who would manifest His Father. Luke 1:32

13:3 - Bethel = "House of God" Hai = "heap of ruins". Abraham spent much of the early part of his life between these two - exactly the position of each of us. He did not always make the right decisions at this point either (eg. his visit to Egypt). Perhaps this is the reason that God left it so long before fulfilling His promise with him, waiting for his faith to develop and his experience to show him the right way through the mistakes he made. Just like us!

13:12 Whilst Lot 'pitched his tent toward Sodom' he is later found dwelling in Sodom (14:12) - the beginning of a downward spiral which caused Lot great grief.

14:14 That Abraham had 318 trained soldiers born in his house indicates something of the size of Abraham's camp. These trained servants would have wives and children and then there would be servants that were not born in his house - an indication as to why Lot had to separate from him - but why, then, was Abraham fearful of Pharaoh? (Genesis 12:12)

v. 19-20,22 - Genesis chapter 14 is an account of Lot being rescued from Chedorlaomar by Abram. Abram arrived back in Salem, and Melchizedek, the priest of God came out to meet him. Melchizedek gave him bread and wine and blessed him. The king of Sodom told Abraham to take the booty that he (Abram) had taken from king Chedorlaomar; Abram refused to take the booty that belonged to the king, because he did not want enrichment by a human king. Abram said he had lifted his hands up to God of heaven, meaning Abram accepted the fact that God was the Suzerain of all human kings.
Chedorlaomar was suzerain over 8 kings, and eastern law says; that vassal kings must watch out for the interest of the suzerain (chief king), so when 5 kings rebel against king Chedorlaomar he and the remaining 3 kings go to fight them, that is when Lot and his neighbours were carried away in the scuffle.
Melchizedek was king of Salem, and priest of God Most High: Hebrew language says: "El Elyon" which means "God Supreme"; Melchizedek blessed Abram saying: "Blessed be Abram by God Most High Maker of heaven and earth: Hebrew language says: "El Elyon koneh shameen vaharets" which translates: "God Supreme Buyer of Heaven and Earth"; Melchizedek continued by saying: "blessed be God Most High, who has delivered your enemies into your hands!". These words by Melchizedek and Abram indicates that a community of believers was well installed in Salem under the priesthood of Melchizedek (Salem was later called Jerusalem). It is a fact important to note that Abram rejected the goods of Sodom and placed the Supreme God as Suerain over the human kings, to prove this fact, after Melchizedek blessed Abram, Abram gave tithes to him. It was after this event, Abram meets the king of Sodom and refuses his goods, telling him the reason why! with the phrase: "Yahweh Supreme God Buyer of Heaven and Earth.

Genesis 13,Genesis 14 - What encouragement to see Abram developing faith through the events of these two chapters. In 13:2, Abram departs from Pharaoh and Egypt loaded up with cattle, silver and gold... and Hagar the Egyptian handmaid. Soon there is trouble in the compound between Lot's herdsman and Abram's herdsmen, so that Abram is forced to oversee a situation where it is better that they separate and remain brethren apart than stay and remain enemies together. In chapter 14:23, faced with a similar opportunity for recompense from the King of Sodom, Abram refuses to take even 'a feminine hairnet' ["thread"] to 'a man's shoelace' ["shoe latchet"]. Abram has learned his lesson from his experience in Egypt.

In Genesis 12:6 we were told that the Canaanite was in the land when Abram arrived. In 12:10 Abram decides to travel on down to Egypt because of the straitness of the famine in the land. In 13:7 after they return out of Egypt, the record [almost casually] tells us that "the Canaanite and the Perizzite [still] dwelled in the land." So the question then is, 'Did Abram really need to go on down to Egypt?' It seems not.

Genesis 13:14 - Why are we told the exact number of "instructed servants" who went with Abram to rescue Lot? For Abram to have "318" young men travelling with him, there must have been close to 2,000 people travelling in Abram's compound. "318" = 53 x 6 [the lowest divisible ordinal number. "5" is the number of Grace. It is also a number characteristic of Abram's life... for the 5th letter of the Hebrew alphabet ["h"] was added to both Abram and Sarai's names. "3" is the number of new life & resurrection. And "6" of course, is the number of man. So by giving us the exact number - "318", the scripture is telling us about "a multitude of resurrected [young] men, having new life by the Grace of God" going forth with Abram [who in the record is a type of Jesus Christ] to do battle with the Kings of the World in the Middle East.

13:8 'For we be brethren' should mark the way that we respond to our brethren in issues of preference. The cessation of strife between brethren is far more important than personal 'rights' - after all Abram was the one to whom the land was promised and he gave Lot the choice as to which part he wanted.

ch 14 - Melchizedek - a seemingly shadowy character in Genesis 14 - only mentioned twice more in Scripture - Psalm 110 and Hebrews - is pivotal in developing the picture of the glorification of the saints into king / priests. The series in 'The Christadelphian' Feb 2001 onwards provides a fascinating review of the way in which the theme is developed in Scripture.

It is useful to take note of Lot's move into Sodom. When Abraham and Lot separated, Lot chose the plain of the Jordan because it was well watered. So we read that Lot "set out toward the east." (13 v 11). Only a little later we find that "Lot lived among the cities of the plain." and then "pitched his tents near Sodom." (13 v 12).

Little by little Lot was being drawn into Sodom. Bit by bit the separateness that he had learnt from Abraham was being eroded. Some time later, when Abraham lived in Hebron, Sodom was attacked by some invading armies. We read of Lot at that stage as "living in Sodom." (14 v 12). Lot had gone from moving toward the east, to living near Sodom, to living in Sodom. And that was not the end of it. In Genesis 19 v 1 we learn that Lot sat in the gate of the city, or, as it is put in verse 9, he was a judge in the city. In other words, Lot had moved in, settled down and was taking a leading role in the affairs of the city.

Step by step and little by little, Lot was drawn into Sodom and into it's lifestyle. He was sucked into the systems of the world around him until there was no difference between his family and the people of Sodom. He not only lived in Sodom, which many of us in cities already do, but his family began to live like Sodom.

Where are we? God has called us to be his separate people, but how closely are we allied with the world around us - its business, entertainment, systems, or what it offers? Let's not make the move into Sodom to live like the people of Sodom, but stay separate for the Lord.

ch. 14 - A quite detailed look at Melchizedek today. This was a completely separate order of priesthood from the Levitical one. This chapter shows us the characteristics of a Melchizedek priest. This is the priesthood to which we aspire. David was also a priest of this order, as was Jesus. The following chart sets some of the evidence out:

It doesn't have to be New Year to make a resolution to change the way we live. Any day is a good day to turn over a new leaf or resolve to live differently or better. So listen to this resolution from the psalmist: "I have resolved that my mouth will not sin." (Psa 17:3).

That's a great resolution to put into our lives! But it's also a hard one to put into practice - one of the hardest. As James says, "If anyone is never at fault with what he says, he is a perfect man, able to keep his whole body in check." (James 3:2).

It seems that our bodies follow our mouths. If we stay sinless with our mouths, our bodies will follow. The psalmist had great confidence in this. He said, "Though you may probe my heart and examine me at night, though you test me, you will find nothing." (Psa 17:3). Why? Because he had resolved not to sin with his mouth.

17:7 When David speaks of God’s “marvellous” <6395> lovingkindness the word that David uses is elsewhere – Exo 8:22, 9:4, 11:7, 33:16– in ways which indicate the idea of being separate. IN what way is God’s love “separate”? It is so different from anything manifest by anyone else. In that way His care for His children is unique. Do we show this same sort of care for our fellows?

17:2 Having spoken to God in prayer David is willing to accept God’s answer (sentence). Are we so compliant that we are willing to accept God’s will? Or rather do we plead with God that we might get our own way?

Psa 17:14 - "...men of this world whose reward is in this life..." NIV, i.e. their reward is not eternal life; "...they store up wealth for their children." NIV, it is not wrong to have wealth but perhaps this suggests a selfish attitude about wealth which is not used to help others and can lead to wrongly placed trust, arrogance, pride, self-satisfaction, etc.

Psa 17:15 - "And I - in righteousness I will see your face; whenI awake, I will be satisfied with seeing your likeness." A reference to resurrection and seeing face to face (somewhat similar mentions 1John 3:1-2;1Cor 13:12).

17:6 David’s confidence that God would answer his prayers should be our confidence also. 1John 5:14 teaches this. We just need to work out what is His will. Often, of course that is not the same as our will.

17:15 Adam was made in God’s likeness – Gen 1:26 – but Adam’s children are in Adam’s likeness – Gen 5:3 - David is looking to the resurrection for a reversal of the effect of Adam and Eve’s transgression.

This Psalm is a wonderful prayer if you are in trouble, or simply in need in some way. Verse 2 relinquishes control of the situation to God. v3 acknowledges we can't hide anything from Him. v4 gives Him thanks for His daily help. v5 confesses that we need His help if we want to follow His paths. Then v6-8 is the prayer for complete protection by God, which we may ask for many times a day.

17:3 Of course it was not the case that David had never done anything wrong. So when he says that God will find nothing wrong with him David realises that despite his sins he can be righteous because of his faith in God, just like Abraham – Gen 15:6

17:10In describing ‘them’ as being ‘enclosed in their own fat’ sounds disgusting. What it is telling us is that ‘they’ are surrounded by their own possessions and as a consequence are proud. It is so easy to trust in our own possessions as if they save us. Paul taught otherwise – 1Tim 6:17

17:15 David’s hope was the resurrection. He expected to ‘wake’ from death and understood that being like God was the benefit of resurrection – hence he worked at developing God’s character in himself during his life.

The messianic nature of this psalm comes through strongly, and gives us an insight into the heart of the Lord Jesus. The joy that was set before him comes through in the last verse.

v.8 the pupil of the eye is the part that allows all light into the eye (compare Jesus' references to this in the Gospels), and allows the brain to perceive what is around one. He appears to be asking God to always have him in his line of sight, to keep watch over him, and thus protect him from his enemies. Another figure of this is the safety of the young under the wings of a parent bird. The whole psalm is full of references to eyes/seeing.

17:4David had been fleeing from Saul who wanted to kill him – 1Sam 19:1 – but David realises that his deliverance from the hands of Saul is not due to his own prowess but is rather of God.Now David had taken evasive action on many occasions to avoid being caught by Saul. But still he sees the deliverance as being of God. In like manner we should ‘work out our own salvation –Phil 2:12 - but recognise that it is of God that we will be saved.

v.1 - 'Hear the right' - One of several phrases that David uses that show his confidence that God can make him righteous. We should take comfort ourselves and recognise that we too can be righteous by God's grace. 7:8, 18:20

The apple (Heb.ishon) refers to the pupil. This is jet black in relation to the shadow which follows in the verse. In other words, being hidden (completely) under the Lord's wing would make the shadow pitch black just like the pupil. Thus, this is a reference to complete security.

The same word for apple is used in Prov. 7:2 where it is talking about the protection of this sensitive apparatus. Apple is translated from the Hebrew word ishon which means little man. As with all small, delicate, and vulnerable things (like a child), protection is paramount. And so, the apple must be protected from any intrusion. It is easy to understand this in a physical application, but it is also meant as a spiritual application. The apple (synonymous with the pupil) lets in light which carries with it the premier source of information. Spiritually useful as well as spiritually damaging instruction both enter through the same portal. The pupil, hence the brain, hence, the heart, hence the spirit, must be protected from harmful influences.

Psa 17:4 We see in this verse that it was by the Word of God that David developed to be a man after God's own heart. Acts 13:22. Likewise with each one of us, it is only through the reading and digesting the Word of God that we can put off the man of flesh, and develop the spiritual man that our Heavenly Father would have us be.

17:10-15 From the repeated use of ‘they’ and ‘men’ we may think David is making a comment about people in general who oppress (17:9) him however the use of ‘him’ twice in v13 shows that David has someone specific in mind amidst the ‘men’ who oppressed him. Maybe another of the many Psalms that speak of Absalom.

:3 In saying that God had 'visited' him in the night David is making a point which he makes a number of times (Psalm 16:7 63:6 119:148). How do we spend our sleepless nights? Do we think about God and the things that He has done for us?

Psalm 17:5 - "Hold up my goings in thy paths" - David walked in God’s ways; but, without Divine assistance, he could not walk steadily, even in them. The words of God’s lips had shown him the steps he was to take, and he implores the strength of God’s grace to enable him to walk in those steps. He had been kept from the paths of the destroyer; but this was not sufficient; he must walk in God’s paths - we are called to spend our life in obedience to the Divine will. Negative holiness can save no man. "Every tree that brings not forth good fruit is hewn down, and cast into the fire."

Psalm 17:8 - "Keep me as the apple of the eye" - Or, as "the little one or the daughter of eye." Take as much care to preserve me now by Divine influence, as thou have done to preserve my eye by thy good providence. You have entrenched it deeply in the skull; have ramparted it with the forehead and cheek-bones; defended it by the eyebrow, eyelids, and eyelashes; and placed it in that situation where the hands can best protect it.

"Hide me under the shadow of thy wings" - This is a metaphor taken from the hen and her chickens. The Lord says of his followers, Zec 2:8 : "He that touches you, touches the apple of mine eye." How dear are our eyes to us! How dear are His followers to God!

v.15 - How clear it is that David, without the insight that we have being able to look back on the sacrifice of Jesus, had a perfect belief in resurrection and the process by which he would become like God (just as the serpent promised Eve, but not quite the same way!!). We are all able to receive this reward, if we, like David, can turn our hearts to Him. We then can also have the faith to believe that we will behold His face, just like David. Matt 5:6, Rev 7:16-17, 21:3-4,23

v.8 - the word used for apple ('iyshown) is a word meaning black or obscure. Prov.7:9 (black), Prov.20:20 (obscure). This seems odd until you realise that it must refer to the pupil of the eye - the black part - the centre of it - arguably a picture of the most sensitive part of the whole body. This makes quite a difference to our understanding of these passages. Deut.32:10 Prov.7:2. So in v. 8 of today's Psalm, David is asking God to treat him with as much care as He would the pupil of His eye.

“Then came the disciples of John saying, Why do we and the Pharisees fast oft, but thy disciples fast not? … No man putteth a piece of new cloth unto an old garment… Neither do men put new wine into old bottles… ”

We read again in Mark 2:18 that the “disciples of John [Baptist] and of the Pharisees fast, but thy [Christ’s] disciples fast not?” We also read in Luke 5:33, “Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?”

Imagine the contrast between the Pharisees and their disciples along with John’s disciples fasting and praying, while Christ’s disciples are eating and drinking! How pious they must have thought they were! Fasting frequently was a legalistic tradition adopted by the Pharisees at the time. The Mosaic Law prescribed one fast a year on the Day of Atonement (Lev 23:26-29). Using parables, Christ answered them that while the Bridegroom was at the wedding feast, it was a time of celebration, but when the Bridegroom would no longer be with them, then his disciples would fast (cf. Acts 27:9). Afflicting the soul, as read in Scripture, meant to mourn, and fast, and repent, not just fast!

It is sad reading how John the Baptist’s disciples were with the Pharisees questioning the Christ! John’s disciples visited him in prison and told him “all things.” They questioned his Messiahship, and John sent them back to Christ with the question, “Art thou he that should come? Or look we for another? (Luke 7:18-23)? It was John’s disciples who stumbled (offended) at the Messiah. John, by his question, actually challenged Christ to proclaim what he publicly did not want to proclaim, that he is the Messiah (Luke 9:20,21). After this incident, Christ praised John the Baptist, declared him to be greater than a prophet! Indeed, he continued as a messenger even in prison preparing the way for the Lord (Luke 7:24-28). Based on the Old Covenant prophecies, Christ’s teachings and works were the signs and proof of his Messiahship.

In the other parable, Christ makes the point that they cannot put an unshrunk piece of new cloth on an old garment because as the new patch shrinks, it will make the old tear worse. New wine needs new wineskins because new wine expands during fermentation and only new wineskins are flexible under pressure. Was Christ teaching by these two parables that the Old Covenant no longer applies to believers in Christ, as some teach?

1. No one with a reasonable amount of experience in mending clothes would use a new piece of cloth to repair an old garment and expect to make the new better than the old (cf. Heb 8:6 often cited)! The context shows that the Pharisees and John’s disciples kept a hypocritical self-righteous form of the Law. This is what Christ frequently condemned (cf. Matt 23). It was not about the ending of an old Law and the beginning of a new Law. Their problem was their old mind-sets stubbornly refusing to accept something new (cf. Rom 12:2; Phil 2:5). We cannot get new results if we keep our old behaviours and wrong beliefs. Christ no more teaches the abolishing of the Old Covenant than Paul does in Rom 6:4,6; Col 2:12; 2Cor 5:17! If this was Christ’s intent, his analogy would be incorrect! The Pharisees’ ritual fasting was an old corrupt garment for which a new piece of cloth was useless (cf. Eph 4:22-24). This was Christ’s message to them and to us (2Tim 3:16). It is a warning against syncretism, a mixing of beliefs, and it will not work (cf. Matt 6:24).

2. Any wine connoisseur will tell us that aged or old wine is better than new wine. The aged wine’s depth and complexity of flavours would shame anything recently bottled! Christ would not have used this analogy if he had meant the New Testament is better than the Old Covenant (Luke 5:39; cf. Acts 2:13-15)! (Please read my notes on Heb 8:6 on how the New Testament was better)! The context had to do with their false interpretations of the Law and consequently, their behaviours. The Pharisees, steeped in their traditions, rejected Christ’s teachings. The new wine and new cloth represent our inner transformed selves. By nature, we are hooked on the lust of the flesh, lust of the eyes, and the pride of life (1John 2:16). This old, sinful nature cannot be mended, it must be replaced by becoming a new creation altogether (2Cor 5:17). Christ’s incredulous reply to their simple question was to them incomprehensible. It seems that Christ’s profound answers in using old wineskins, torn garments, and new patches left them confounded and speechless, and they stopped asking him any more questions about it.

9:19 The way in which Jesus followed the ruler of the synagogue is replicated in the way in which Peter – Acts 9:39 – went with those who had come from Dorcas. Thus we see the Apostles continuing the exact work of Jesus.

9:20 The woman who had faith that touching the hem of Jesus’ garment would heal here clearly appreciated that Jesus was the one spoken of in Mal 4:2 who would come with “healing in his wings” – the word “wings” <3671> is elsewhere – Ruth 3:9 – translated “skirt”.

9:10 Mathew’s generosity in holding a feast shows that he had many friends amongst people doing the same thing as himself. Are we willing to let our friends and neighbours know of our commitment to Jesus?

“…Can the children of the bridechamber mourn, as long as the bridegroom is with them? But the days will come, when the bridegroom (Christ) shall be taken from them, and then shall they fast…”

Nothing in the Bible appears to communicate a closer intimacy with God and Christ than the imagery of marriage. Christ is identified as the “bridegroom” and “husband” (see also Mark 2:19-20; John 3:29; Eph 5:22). This is most fitting as the Old Testament frequently references God as “husband,” espoused to Israel (Isa 54:5; Isa 62:4-5; Jer 2:2; Jer 31:32). The Mosaic Covenant was a marriage, and the betrothal imagery’s ultimate anticipation is the future marriage ceremony and union with God in Christ (Isa 61:10; Rev 19:7-10; Rev 22:17).

Three parables are cited here: 1) the bridegroom, or husband. 2) old cloth and the new cloth. 3) new wine in old bottles. These parables show the transition from the Old Law of Moses to the New Law of Christ, and that the two ways of life are incompatible.

The Jews rejected Christ who is the fulfillment of the Law (Matt 5:17), and his claim that he is now their groom and husband! This was a hard concept for them to believe and accept because they viewed this as unfaithfulness to God, which is graphically depicted under the Mosaic constitution as adultery, harlotry, and prostitution. Jesus understood this when he told them, “No man also having drunk old wine straightway desireth new: for he saith, The old is better” (Luke 5:37-39). This is why the apostle Paul used the analogy of marriage in addressing those who knew the Law of Moses to vividly show how they are now married to Christ (Rom 7:1-6), and thus led them away from the Old Testament Law to the New Testament Law under Christ.

9:19-20 The ruler came with a simple request. Jesus, seeing the faith of the man, followed him to his house. We usually expect to see people following Jesus. However we should not think of Jesus as not being sympathetic to the needs of others. In this case the man needed Jesus to follow him to his own house, so he did.

Jesus’ reason was due to the fact that 1) he knew that the people would want to elevate him over their enemies, and establish the Messianic Kingdom in their own time. 2) They looked for deliverance from Roman power, and any hint of a possible campaign against Roman control posed a very real danger. 3) There was also the danger that Jesus would be looked upon as a wonder worker, and foster a serious misunderstanding of the true nature of his mission. 4) It would have been difficult to travel about freely with his message of the Gospel of the Kingdom. Mark 1:45 reveals what happened when the leper, “went out, and began to publish it much, and to blaze abroad the matter…” He wasn’t the only one as we read in Mark 7:36. 5) This kind of popularity was the last thing Jesus wanted for many came for the healing and not for the Word.

Jesus in Luke 9:21 “straightly charged them to tell no man that thing; saying The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.” He wanted to protect his mission against any impedance, and imperiling himself before his time. From then on, Jesus could no longer visit the many cities openly. It would have courted Roman displeasure, not to mention that of the Jewish authorities that could have persuaded the Romans to intervene as they did in Jerusalem when they clamoured for his crucifixion.

I can’t help wondering what happened to some of those healed that disobeyed a direct command from Jesus if they stayed in the faith? They were to give proof of their healing in their conduct, not by words. They had enough faith for healing, but did they have enough faith to follow? “If a man love me, he will keep my words… He that loveth me not keepeth not my words…” (John 14:23-24). Nothing proves our faith more than obedience and righteous conduct that comes from a true change of heart.

9:3 The forgiving of the man’s sins was the ultimate challenge to those watching. The leaders were correct. Forgiveness of sins was God’s prerogative – Isa 43:25 –The healing which followed proved that Jesus had the authority from his Father to forgive sins also.

9:14-17 Notice that Jesus does not give a direct answer to John’s disciples. They have come seeking an answer so Jesus, true to form, teaches them with parables showing that John operated under the old dispensation and he was working under a new dispensation. He is not saying that either John’s or his own disciples were either right or wrong. Each group of disciples was right in their own context.

V.34 See Matt 12:24. The Pharisees assigned the power of God to Beelzebub.Beelzebub literally means Lord of the Flies.Flies gather where there is garbage and human waste.No contrast could have been greater than between Yahweh and effluence.

Jesus could, and can, forgive sins. He demonstrated this in v2 by a word, and v6 in action. It was necessary for the people to see, physically, the authority Jesus had been given, and this was why he did so many miracles of healing. This was further demonstrated by his raising a girl who had already died in v25-26. The natural conclusion of seeing Jesus do these miracles was that he could be trusted to forgive sins eternally, and therefore take away the rewards of sin, namely death. Very few people came to this conclusion, and so we see very few people coming to Jesus specifically to have their sins forgiven.

We too can get wrapped up in the peripheral parts of Jesus, never fully realising that the primary reason we come to him is for forgiveness of sins. If we never take the step of fully confessing our sins and seeking forgiveness, we are like those who came to him calling "Lord, Lord" to which he replied "I never knew you" (Matt 7:21-23).

Matthew's job was to collect transport taxes. He would sit in his place (a toll booth would be the modern equivalent) and exact taxes from locals taking their goods to market and from caravans hauling their wares to distant markets. Highways were comparatively few at this time and could easily be monitored by tax collectors.

Matthew would have a keen understanding of the value of goods of all kinds, weight, and monetary exchange rates. He would be competent in several. He would collect these taxes for his Roman overlords and keep a percentage for himself.

These publicans (an older term for tax collectors) were hated by the Jews for two reasons: firstly, they worked for the occupying Romans; and secondly, tax collectors had the reputation of becoming wealthy by overestimating the value of goods to boost their commissions. Another notable tax collector, in the Bible, is Zacchaeus (Luke 19:2).

If we are followers of Jesus, then as we read through the gospels, it is our duty to look for ways we can follow Jesus' example. We are supposed to be imitators of Jesus. There are three examples and instructions from Matthew 9 I would like to focus on.

Jesus had dinner at Matthew's house. While he was there "many tax collectors and 'sinners' came and ate with him." (Matt 9:10) Jesus was not exclusive. He did not restrict his eating and socialising to being only with his friends. I have no doubt that his influence at that gathering caused many of those tax collectors and sinners to think again and turn to God.

Jesus answered the question about fasting by saying that the time would come when his disciples would be without their master. He said, "Then they will fast." (v.15) The days without Jesus around are today's days. Do we fast as Jesus said we would do? I have heard many excuses for not fasting, but not many reasons. Are we up to the challenge to fast and pray for his return?

Time after time Jesus was asked to help meet the needs of the people he was with, and not once did he refuse. Again, do we make excuses or do we try to be like Jesus and give of what we have got for the benefit of others?

Let's be true followers of Jesus, not afraid to step outside our comfort zones to follow his example and instructions.

It is interesting that in v1 Jesus is said to come into his "own" town. He has just made the comment in Matt 8:20 that "the Son of Man has no place to lay his head". Obviously the perspective is that he does not see Capernaum as his place of rest. cp Heb 11:10

They are much more than mere words. When Jesus said to the paralytic, "Take heart, son; your sins are forgiven," (Matt 9:2) his was the voice of authority. They were not just words spoken to make the man feel better , but were honest and truthful, cleansing the man from his sin.

We don't know what the man himself thought about this, but we do know what the teachers of the law thought. In their little groups they said to each other, "This fellow is blaspheming." (v.3) Straight away Jesus proved them wrong. The man who could forgive sins showed his authority by healing the paralytic. They were not just empty words, but words proved to be true by the authority in his actions.

There are two lessons for us to think about.

Firstly, our spiritual healing - the forgiveness of our sins - takes priority over our physical healing. As we pray for blessings on both ourselves and others, let us always remember that spiritual blessings are our priority.

And secondly, Jesus has the authority and the willingness to forgive our sins. We don't know the sins of the paralytic but they could have been exactly the same as ours. Through Jesus we can be forgiven. Let's accept that gift and "Take heart because your sins are forgiven."

V.35 Matthew looks back and repeats, almost word for word, what he had written previously, (Matt 4:23) by changing from "all Galilee" to "all the cities and the villages", he is adding emphasis to the scope of Christ's ministry.

v.3,4 - We must go out of our way to be sure we are not like the Scribes and Pharisees - that we look beyond the violation of our rules and judge instead by the state of heart (or not at all), so that we do not 'think evil in our hearts' of our brother, and be condemned with them.

9:9 ‘Matthew’ is called ‘Levi’ (Mark 2:14) where is he styled ‘the son of Alphaeus’. Now James was the son of Alphaeus also (Mark 3:18) so we conclude that Matthew and James the son of Alphaeus were brothers.

:10 - This was a situation incredible to those who felt that their lives would be sullied by the mere presence of a sinner. It is clear that the work of the faithful follower is, like Jesus, not to be a respecter of persons. The Pharisees in v.11 demonstrate what we should not feel. It is clear that by association with these sinners, Jesus did not acquire guilt for their sin, nor was he affected by that association - even though the Pharisees in their self-righteousness clearly felt he would be. We maybe need to look carefully at this and make sure we are on the same side as Jesus here.

Matthew 9:1 - "He came into his own city" - To Capernaum, where Jesus seems to have had His common residence at the house of Peter. See Mat 4:13, and Mat 8:14. This verse properly belongs to the preceding chapter.

Matthew 9:18 - "My daughter is even now dead: but come and lay thy hand upon her, and she shall live." Some have difficulty with this statement of Jairus here in Matthew, for it seems to contradict the companion records, by having Jairus say, "My daughter is even now dead." The words may understood this way, "my daughter was just now dying; " or, "is by this time dead." i.e. "She was so ill when I left home that she must be dead by this time." This turn of the expression reconciles the account given here with that in Mark and Luke.

Jairus' petition to Jesus was successful because, first, a man should place himself in the presence of God - "he came unto him." Secondly, He should humble himself sincerely before God - "he fell down before him - at his feet" -Mar 5:22. Thirdly, He should lay open his wants with a holy earnestness - "he besought him greatly" - Mar 5:23. Fourthly, he should have unbounded confidence in the power and goodness of Christ that his request shall be granted - "put thy hand upon her, and she shall live" - Matt 9:18.

Is it coincidence that Jairus' daughter was just 12 years old, and the woman who held up the procession back to Jairus' house had been haemorrhaging for 12 years also? As Jairus was the ruler of the synagogue here in Capernaum, he would have pronounced this woman unclean and kept her out of "his" synagogue all those years. Imagine Jairus' anguish that it should be this woman who holds Jesus up on his way to heal his little daughter, his only child. It is so hard to be patient when our "important" plans are held up by other people!

It sometimes seems as if groups of believers are supposed to be the elite of the world. They look perfect, do what is good, avoid sin and look as if they are living a holy and godly life. In Jesus day the Pharisees looked just like that. People looked up to them thinking that they were the perfect godly people. But in reality Jesus came for another group of people completely. He came for those who are struggling with sin and who are struggling with life. He came to help make you perfect - he did not come for those who are perfect already. He came to help us overcome weakness - not to gather the strong.

The sinless, strong and perfect have no need for Christ. They believe they have already made it (although they do not know how far away they really are). But those of us who are weak and sinful have need of the strength and forgiveness that Jesus came to give. So let us never feel to ashamed, embarrassed, sinful or too bad to meet with Christ. You are just the person Christ came to save.. He came to call sinners just like you and me. Let us accept his call and have the faith to fall on his grace and mercy.